In calling your attention to the Pagoda that stands in the Public
Gardens of Seoul, I will quote first from Dr. Sekino, Assistant
Professor of Architecture in Tokyo University. He says, “The pagoda
stood originally within the enclosure of Wun-gak Temple. It is
precisely the same in shape as the pagoda that stood on Poo-so
Mountain in front of Kyung-ch’un Temple, Poo’ng-tuk County, which
dates from the close of the Koryu Dynasty. Its design may be said to
be the most perfect attainment of the beautiful. Not a defect is
there to be found in it. As we examine the details more carefully,
we find that the originality displayed is very great, and that the
execution of the work has been done with the highest degree of
skill. It is a monument of the past well worth the seeing. This
pagoda may be said to be by far the most wonderful monument in
Korea. Scarcely anything in China itself can be said to compare with
it. The date of its erection and its age make no difference to the
value and excellence of it.”
Coming as this statement does from an authority,
it gives a fair idea of the place the Pagoda holds among the
monumental remains of East Asia. It has very often been examined and
commented upon in the past by travellers, but its origin and date
have remained a question of doubt till the present.
While it stands now in the midst of the beautiful
gardens that surround it, it has passed through many vicissitudes in
the way of site since the days of the Wun-gak Temple. In the winter
of 1883 and 1884 Mr. Percival Lowell, the American astronomer,
visited Seoul as the guest of His Majesty the King, and made many
notes of things he saw in the Capital. What he says concerning the
pagoda is of interest: [page 2]
“Throughout the Far East wood is the common
article employed in building temples. Though occasionally stone or
some other more durable substance is used, temples or pagodas so
constructed, in whole or in part, are rare.”
“It is to one of these rare exceptional occasions
— in this instance to the stone of which it is made — that is due
the preservation of the only pagoda still extant in Seoul. This
structure is not a true pagoda. It is a pagoda only in form; and now
it is but a neglected ornament on a certain man’s backyard. But it
deserves to be mentioned for its beauty as well as for its lonely
survivorship. It hardly rises above its present lowly position, for
it is not above twenty-five feet high. So little does it overtop the
roofs of even the low Korean houses that surround it, that is
baffles by a singular delusiveness one who attempts to reach it. It
lies almost in the heart of the city, not far from one of the main
thoroughfares; and it is while walking down this thoroughfare that
one catches a glimpse of it. The distant glimpse never becomes a
nearer view. From afar it is a conspicuous object, and on a closer
approach it vanishes. It reappears only when it has been once more
left a long distance behind; while from any other point of view than
this street, it is hardly visible at all. Piqued into curiosity, I
determined to ferret it out and see what it was, even at the risk of
dispelling the charm.
“The approach, as I expected it would be, led me
up several narrow cross streets, and eventually landed me before an
ill-kept little garden in the midst of which rose the deserted
solitary pagoda. As I could get no good view of it, such as I
wanted, from the alley-way where I stood, I was obliged to ask
permission to break one of the most sacred Korean rites — no less
heinous an offence than the climbing to a neighbouring ridge pole.
The act was not reprehensible on the score of trespass, — my asking
permission precluded that, — but the climbing to any, even one’s own
roof, is, in Korean eyes, a grave affair, for it is a question of
statute. It is forbidden by law to go upon one’s own housetop
without giving one’s neighbours formal [page 3] notification of
one’s intention to do so. The object of the law is to prevent any
women’s being accidentally seen by one of the other sex. The women’s
suite of houses are in the rear of the compound, and their occupants
might be easily overlooked when in the enjoyment of their gardens
from such a vantage ground.”
“The pagoda is well worthy the toil involved in
getting a view of it. Although it is eight stories in height, it is
composed, the whole of it, of two pieces of stone. Not, properly
speaking, a real pagoda, it is an ornamental structure in the form
of one. The stories are carved to represent an actual building,
while what should have been their sides is exquisitely chiselled in
bas-reliefs of celebrated personages. The white granite has become
slightly discoloured with age, but enough of its former purity
remains to bring it into effective contrast with the sombre gray of
the houses.”
“The idea of the pagoda is Indian; and the
Chinese, when they adopted, together with the Buddhist religion,
this which had come to be one of its expressions, took the idea
without directly copying the form. When the Koreans, in their turn,
come to borrow, they took both idea and form from the Chinese, their
predecessors in the line of possession.”
“What I mean by the idea as distinguished from
the form, will appear by looking at the structure itself. The most
cursory examination will show the pagoda to be unlike other tall and
slender structures in one peculiar and fundamental respect. It is
not a unit but a conglomerate. Instead of being a perfect whole it
suggests a series of buildings, of the ordinary Chinese type, placed
one above another skywards. The suggestion is no accident but the
result of design. Each of these stories, whose number varies in
different specimens, typifies a Buddhist heaven. They represent the
successive stages through which the soul, in its advance toward
purification, must inevitably pass. This is the idea embodied in the
pagoda. This much then the Chinese adopted; but in the expression of
the stories they followed their own models, just as they did in the
temples which they erected in honour of the same religion. This
intent — that of repetition [page 4] — counts undoubtedly for
something, in the quaintness with which the pagoda impresses the
Western eye.”
This quotation will give an idea of how forgotten
and neglected the Pagoda has remained although one of the most
interesting monuments of Asia. It is associated with Buddhism and
has had to share the contempt and the neglect that Buddhism has
fallen heir to.
However the questions before us remain none the
less interesting: What is its date? Whence came the model? What
great motive lay back of it to bring it into being?
Bearing somewhat upon its date and place of
origin, tradition says that it came from China during the time of
the great dynasty of Genghis and Kublai Khan, which lasted from 1260
to 1341 A.D. It is said to be a present that accompanied a Princess
of the Mongols who was sent to be the bride of the Korean King. That
the Mongols had much to do with Koryu, and that on more than one
occasion a Mongol Princess came to share the throne and help rule
the land, are unquestioned. The statement that the Pagoda came with
one of them seems, however, impossible to substantiate from any
historical record. No mention of it is made in the Koryu Sa, 高麗史 a
history written by Cheung In-ji 鄭麟趾 who lived from 1396 to 1478 A.D.
One could easily imagine that he would have mentioned it.
However I am anticipating; let me go back and
give you some of the statements of the tradition.
Dr. Allen in his book Fact and Fancy says on page
146, “A marble pagoda representing the life and teachings of the
Buddha was sent from Nan-king to the present site of Seoul where it
still stands.” He adds in brackets “sent by the Chinese father of
the Korean Queen.” Here Dr. Allen correctly records the tradition.
His mention of Nan-king, however, may be a slip as the Mongols never
made the southern Capital the centre of their rule.
Mr Hulbert has written many times about the
pagoda. His impression, too, was that it was sent from China by the
Mongols. He gives as his chief authority the writings of [page 5]
Keum-neung 金陵 or Nam Kong-ch’ul 南公轍 who lived from 1760 to 1840
A.D., a comparatively recent writer. He is removed by many hundreds
of years from the date of the Pagoda as he himself understands it,
and so his statement needs to be examined with all the greater care.
He does not pretend to be at all sure of his ground in what he says,
but would rather seem to be giving a guess at its mystery. He says:
“On entering Seoul by the South Gate and passing
toward the north in less than ten li you come to the site of an old
Buddhist Temple which had a Bu-do or Pagoda before it. It is now
some four hundred years since the temple fell to ruins but the
pagoda still stands.
“In a history of Koryu it says” (but where I
cannot find) “that in the 11th year of Soon-je, 順帝 of the Mongols
(1343 A.D.) the daughter of King Choong-soon of Koryu, who was
called Princess Keum-dong, married the Emperor of the Mongols. The
Emperor delighted himself so greatly in her, that he raised a large
subscription on her behalf to be presented to the Buddha. He called
workmen and made two pagodas, which he put on board ship and brought
by way of Yo-dong. One was placed in P’oong-tuk by the Kyung-ch’un
Temple, and one in Han-yang before the Temple of Wun-gak. The
Minister of the Mongols T’al-t’al took charge of the work.
“The pagoda has 24 shrines in which are pictures
of the Budhisat, Kwan-se-eum 觀世音. They are taken from the pictures
of O To-ja, 吳道者, the famous artist of the Tangs. Tradition says that
originally by the Pagoda stood a stone on which was written an
account of it, but time has worn away all traces of the
record.” (It is this inscription that I have recovered and
wish to present to you to-day.) “We do not know the names of those
who had a part in the writing. People are doubtful of the whole
story.
“Buddhism came originally from India and in the
days of Han Myung-je, 漢明帝, it first entered China (58-76 A.D.), and
continued till the time of the Mongols when it was specially
honoured. Great temples and halls were erected, and this religion
[page 6] increased and grew. Thus its influence was specially felt
in Korea in the times of the Mongols, for she then became a vassal
state and offered her tribute every year. Because of this she
learned the habits and customs of the Mongol Empire. Thus the days
of success for Buddhism began with the days of Koryu.
“I have been amazed to find mention of pagodas in
the History of Koryu, and looked to see if I could find any trace of
it in the history of the Mongols, but find nothing. I wonder if they
overlooked it. Perhaps Koryu made her own pagoda and did not get it
from the Mongols at all. It may have been added by those writers who
desired to make a wonderful story of it.
“The Mongols were originally barbarians and so
one need not be surprised at their worship of the Buddha, but our
country which lies here beyond the sea, has, for 500 years and more,
worn the cap and belt of the Confucian scholar, and yet it came to
be so ardent a follower of the Buddha, just as the Mongols
themselves were. It is indeed a distasteful fact.
“Now Soon-je of the Mongols was born of barbarian
stock, and so one naturally thinks of him as a man with no religion,
but T’al-t’al was a renowned Minister of State, whom people of the
world liken to Che-kal-yang 諸葛亮. One so greatly honoured as he could
not surely have been a promoter of so contemptible a thing as
Buddhism. I wonder if it was because Koryu loved Buddhism that this
pagoda was erected? This too, is a question and a doubt, Koryu was a
very wicked state. Between king and courtier, as between father and
sons, such acts were committed as the Book of Poetry calls ‘the
doings of the lost.’
“If we look carefully into the origin of this we
find if all due to the presence of Buddhism. Since ancient times
those who have followed the Buddha have prayed for blessing but have
failed to get it. Instead of blessing they have found disaster and
destruction; and yet they did not know how to repent. Thus it was.
“I have noted down herewith what has transpired in the past, in
order that future generations may read and understand.”
Mr Hulbert who bases his conclusions largely on what [page 7] Nam
Kong-ch’ul says, gives his views in The Passing of Korea and the
Korea Review of December 1901.
It had long seemed to me likely that the
inscription on the Wun-gak Temple stone, that stands on the turtle’s
back, not far from the Pagoda, would answer the question of its
origin, but even Nam Kong-ch’ul who was born in 1760 says the
inscription was lost to sight in his day. Looking the stone over,
many characters are visible, but it is quite impossible to make out
the sense. The Yu-ji Seung-nam, or Geographical Encyclopaedia, says
that it was written by Kim Soo-on, 金守溫 one of the noted scholars of
Korea, who graduated in 1441 and was in his day Chancellor of the
College of Literature. He was also a specialist in Buddhism, but his
works are nowhere to be found. After many years search my esteemed
friend Mr. Kim Wangeum, 金瑗根 found the copy of an inscription said to
have been written by Kim Soo-on, for the memorial stone that stood
before the Wun-gak Temple. I took it at once and made a careful
comparison with the dim characters remaining and found it to be
genuine. I give herewith a translation, as it throws much light on
the whole question of the Pagoda. It gives the date of its erection,
tells who built it, and also the motive that prompted the building.
The inscription reads; “For the ten years during
which His Majesty has reigned, he has won great renown for his
righteous rule, has demonstrated the principles of justice, and
brought the sweet music of peace and quiet to the state, making the
people, and all that pertain to them, happy and glad. During this
time His Majesty has given himself up to religion, and meditated on
the deep truths of the Faith, desirous that this subjects might be
impregnated with a like spirit, and so win the blessing of eternal
life.
“Among the sayings of Yu-rai in the 12th Section
of the Three Chang Sutra 三藏經 there is a book called the Tai-Wun Gak
大圓覺 which is a special religious classic. In the midst of his many
labours the King wrote a commentary on this book and edited it,
using both the Chinese and the [page 8] Un-moon 諺文 to make it plain.
He did it in the hope that the people would come to a knowledge of
the Mahayana Doctrine, 大乘
“In the 4th moon of summer and on the day
Kyung-sool in this year 1464, Prince Hyo-ryung, 孝寧大君, called Po, 補,
set up a stone “bell” to the east of the Hoi-am Temple and placed
the sari 舍利 of Suk-ka Yu-rai within it. He then summoned an assembly
to celebrate its erection, at which time he himself expounded the
teaching of the Wun-gak Sutra. On that night Buddha appeared in
mid-heaven, and angel priests were seen circling about the high
altar. A bright halo surrounded them with circles of glory. Fresh
water gushed forth from the earth. The sari increased and grew to be
over 800 in number.
“In the 5th moon, Prince Hyo-ryung gathered them
together and presented them to the King, with an account of the
wonders he had seen. Therewith His Majesty and the Queen repaired to
the Ham-wun Palace, and worshipped. Again the sari increased and
grew to 400 more, on hearing which the Ministers memorialized the
King with congratulations for this good omen.
“On this a general pardon was issued to all
prisoners, and His Majesty sent an edict to the Government which
read: ‘Among the thousand great, good and righteous ones who have
lived Suk-ka Yu-rai is the fourth. His word has gone out in all
directions, and his wisdom to the ends of the world. His preaching,
which saves the souls of men, has advanced and now occupies the
realm of China. There are over 84,000 books that pertain to it and
yet the Wun-gak Sutra is the source and end of all. I had already
set my heart upon translating it and making it known, so that its
teaching might benefit others, when my uncle Hyo-ryung called an
assembly, at which time various Buddhas made their appearance before
our eyes. It was a wonderful manifestation. We, who live under all
the five kinds of darkness that afflict the soul, have seen a sight
like this. And now I propose to restore the Hong-bok Temple, 洪福寺 and
change its name to Wun-gak, and so build a memorial to the [page 9]
highest of the Buddhist Sutras, How do you regard my intention?’
“The officers of state bowed reverently and
answered: ‘Shall we not faithfully carry out the beneficent commands
of His Majesty the King?’
“The site of the temple was in Kyung-haing Ward
of the Capital, and the circumference thereof was over 2000 paces.
When King (Kang-hun) 康憲, T’ai-jo 太祖, first set up his capital in
Han-yang, this temple was the head of the Cho-ge sect of Buddhists,
which sect at that time had disappeared, and their temple had been
left deserted. It had become a public meeting place, and had been so
used for forty years or more.
“In the 6th moon of the year in question, His
Majesty paid a visit to the place and looked it over. Paik-ak
Mountain appeared as a protective influence to the north, and
Mok-myuk bowed reverently toward the temple from the south; while
the site itself looked toward the sun-lit quarter. The ground was
clean and neat, and just such a place as would suit a special
temple, so His Majesty commanded the followers of Prince Hyo-ryung
(the King’s uncle) to appoint a committee to take charge of the
work.
“They put up sheds at Tol-mo-ro (Suk-oo) 石隅, and
there began work on the image of the Buddha, when suddenly a cloud
of glory came down and settled on the house, and many flowers fell
from mid-air, flowers of all the five colours. Prince Hyo-ryung’s
Committee at once sent word to His Majesty announcing what they had
seen, and then he himself came forth to the Keun-jung Palace and
received the congratulations of his ministers. There he issued a
general pardon, and promoted all the officials one degree each in
rank.
“In the 9th moon, on the day of kap-ja, clouds of
light appeared over the main temple, that shot up their streamers
into the blue sky and in front of the Ham-wun Palace. Again the
officials wrote out their congratulations, and pressed them upon His
Majesty. He again announced a general pardon and good will to the
people. A great company of skilled workers had [page 10] assembled,
and though the King ordered them to take their time, they worked
with extra diligence. The four divisions of society, officials,
farmers, manufacturers and merchants, all made contributions. Each,
fearing that he might be last, worked so hard that on the eul-myo
day of the 10th moon the work was finished.
“Reckoning up the number of pillars supporting
the building they were found to exceed 300. The Hall of the Buddha
stood up high in the centre, and the inscription board above was
written Tai kwang, myung jun, 大光明殿, Great-light Glorious-palace. To
the left was the Sun-tang 禪堂 or Study Hall, while to the right was
the Oon-chip, or Assembly Hall. The gate was marked Chuk-kwang Moon
寂光門, Hidden Light, and the outer gate was called Pan-ya 般苦, or
Likeness Gate. Beyond this again was the Hai-tal Moon 解脫門. There was
a bell pavilion also which was called the Pup-noi kak 法雷閣, Kiosk of
Buddhas’s Thunder. The kitchen was named Hyang-juk 香寂寮, Kitchen
House. There was a pond on the east side where lotus flowers were
planted; and on the west was a garden park where flowers and trees
grew. Behind the Cheung-jun 正殿 Palace the sacred books were in
keeping, and this house was called Hai-jang Chun 海藏殿 or Sea Covering
Hall. Also a Pagoda was built of 13 stories called Sul-to-pa 窣堵婆
(Buddhist Pagoda). Within it were placed the accumulated sa-ri and
the newly translated Wun-gak Sutra. The palaces, halls, studies,
guest-rooms, stores, kitchen, outhouses, had each their particular
place. The whole was magnificent and well constructed, and the
ornaments were lavish, imposing, beautiful, all in keeping and fair
to see. Its equal was nowhere to be found. Also the drums, gongs
etc., necessary for the service, and other useful implements were
abundantly provided for.
“On the 8th day of the 4th Moon of the year
following, 1465, all the noted priests from the national monasteries
assembled to celebrate the completion of the printing of the Wun-gak
Sutra and the building of the house. At this time His Majesty the
King came forth and took part, his Ministers [page 11] being present
as well as envoys who came with presents and tribute from afar.
During the time of assembly rainbow clouds appeared above them, and
flowers from heaven fell like rain. A white dragon ascended up to
the height and a pair of herons danced among the clouds. Thus many
favourable and propitious signs accompanied it. The assembled
company saw these things with their own eyes, and out of gladness
gave presents of cloth and rice to the officiating priests.
“On the 8th day of the 4th moon of the year
following the Pagoda was finished (1466), and a general assembly was
again convened. The King himself was present, when flowers again
fell from heaven and the glory of the sari once more appeared. White
streamers that shot up into the sky, were at first divided as into
two or three pillars. Then they circled about till they became a
wheel and multiplied into numberless circles. The sun’s light became
soft in its rays, and yellow in colour. Buddhist priests and nuns,
onlookers and laymen, gazed upward and did obeisance. It was an
innumerable company that saw and had a part.
“When His Majesty returned to the palace,
students of the classics, old men and musicians, united in a song of
congratulation. The people of Seoul, men and women, filled the
streets, singing and dancing with joy, and their expression of
gladness was like the rolling thunder. The King again issued a
general pardon and all officers of state were advanced one degree in
rank. The various officials united in saying ‘We have seen how Your
Majesty has built this great temple, set up this Hall of the Buddha,
and convened so great an assembly. We have seen the signs and
wonders that have accompanied it, such a thing as was never known
before. It is not sufficient that we recognize it as due to the
influence of the Buddha and the Bodhisat alone, but also to the
virtue of His Majesty the King, whose sincerity in religion has
attained to the highest place of union with the gods. We humbly
request that this be carved in stone, so as to be an eternal record
for the future.’ Then the King called me, (Kim Soo-on), and ordered
me to [page 12] write. Thus I received the command and in fear and
trembling did not dare to refuse. I therefore make my humble
statement:
“Your Royal Majesty, born of Heaven, holy and
wise beyond a hundred kings, while still but a prince was far-seeing
enough to quiet the troubled state and to receive divine authority
to rule, and thus You ascended the throne. So diligently did You
think out plans for the benefit of Your people, that You scarcely
had time to eat. Your exalted virtue and good deeds resulted in
harmony and good-will, so that rains came in their appointed season,
prosperity abounded and the people were happy with abundant
harvests. Thus Your Majesty ascended to the highest seat of honour;
Your fame was known throughout the world, and distant states came
without ceasing to make obeisance, came across dangerous defiles,
and over the stormy sea. Your Majesty’s excellence and exalted
virtue were such that even the Sam Whang and the O-je could not
surpass. You thought also of how the people in their long night of
darkness were blind and ignorant of the teachings of true religion,
with no chance to ever know the same. By means of the Holy Books,
which You Yourself read and studied, and then explained, You
provided a way by which the people might easily learn and know, not
only for themselves but also for others. And now, in the center of
the capital, You have built a great temple whither all mankind may
gather, to learn the love and knowledge of the Buddha. Your object
is, that all the world, putting away evil and returning to the right
way, may finally reach the great sea of Yu-rai’s blessedness.
“Thus have officials, people, and those sharing
in the work been made extremely glad. Like children at a father’s
bidding they came forth and did in a month or two what could not
have been done otherwise in years. Great and wonderful it was! The
King’s high aid and matchless planning was in response to the great
Buddha on high, and the wishes of the people from below. All the
spirits too yielded approval with joy, and heaven and earth gave
their witness, From the time [page 13] of its first plan and
beginning, many propitious proofs accompanied its advancement with
the odours of fragrant incense. Beautiful and wonderful is the
all-ruling Buddha whose salvation extends for and wide. How shall I,
a humble servant, who sees but through the narrow opening of the
bamboo, make mention of the beauty of Buddha’s spiritual influence,
or the King’s imperial rule? Still, I was present at the Great
Assembly, and saw these wonderful things, Shall I not make them
known, praise them, and let them be heralded gloriously to the ages
to come? Thus, I clasp my hands, bow, and write this poem:
“Great and beautiful our King,
Blessed by Heaven with courage wide and wisdom;
Who saw the future, and made the rough place smooth;
Who made the stunted grow, and the prone to rise.
God gave the throne, the people gathered round;
Great was his command and glorious,
Once You became the King of Chosen,
You gave your heart and mind to kingship,
Following the footmarks of Yo and Soon, Moon and Moo,
堯舞文武
Making Your reign the equal of the Ancients,
With every fear and reverence added,
No hour was passed in idleness,
With righteous judgment and a righteous rule,
Ten years have rolled away,
Prosperity and abundance have been ours,
Like to the days of Heui-ho 熙皥.
Pityingly, you thought of the ignorant people,
Who, born of the same flesh and blood,
Are fallen in the darkened way,
Not knowing how to safely cross,
Then it was that the Wun-gak Sutra
Which is the mother of all religion,
Was explained by You and written out in full,
With characters and clauses, clear and plain,
[page 14]
So that all might easily understand,
Just as though the Buddha’s lips had spoken,
A bell was hung and a great assembly called,
Your kith and kin came forth to lead the way,
The rumor and the sound thereof
Was like the roaring of the lion.
Spiritual responses came forth a hundred fold,
And reached the gracious hearing of my Lord the King,
Said He, ‘It is well,
Come to me all ministers and people,
Behold the blessings of the Yu-rai
Are beyond the mind to know or ken;
Abundant store has he,
How shall we speak the wonders of his working
An old site of a temple stood,
Within the ancient capital.
Why should this site not be restored,
So that the teaching may be known?
All the needed plans were drawn,
Just as His Majesty desired.
Then was Prince Po, by Royal command,
Made head and master of the work.
The people helped as children help a father,
And ere the days were passed it finished was,
Palaces, courts and rooms with balustrades―
Peacocks in flight, and birds upon the wing,
Thus was it made and finished.
A Pagoda also stands within the court,
Like to an ancient Ta-bo Tower.
Bells and gongs rang in the air,
Resounding out the law and doctrine,
Twice the great assembly gathered;
Twice the king came forth to see.
Marvels and wonders lent their presence,
Once and again in great abundance.
[page 15]
Men with eyes and ears both saw and heard;
All were made glad and happy.
The people of our state,
And even those beyond the border,
Spake with one mouth and happy heart
Calling aloud and singing praise,
Our good and gracious king
Came as the sage appears.
A soldier he, and scholar too,
Such a reign his, as one among a thousand,
Our King heard with clearest ear,
Received into his heart the truth.
The influence of the All-wise,
And benefits of his gracious presence,
Were known to all the people,
As one awakens from a dream.
Our King hath loved us well
And peacefully provided,
Built a pagoda and a shrine,
So as to let the people know,
The fruits of righteousness were his,
Enlightened was the state.
Those who first saw, told others,
Who, coming after, awakened to the truth.
There is no limit to the greatness of this,
Wide its extended virtue.
How can one tell of all its sweetness?
On this fair stone I write it out.”
We had been led to understand from tradition that
the pagoda was built by Chinese and brought from China but this
inscription would seem to make it clear that it was erected here by
Korean workers. The kind of stone used is abundant about Seoul.
I quoted in the opening paragraph a sentence from
Dr. Sekino in which he says, “It is precisely the same in shape as
the pagoda that stood on Poo-so Mountain in front of Kyung-ch’un
[page 16] Temple P’ung-tuk County” and that pagoda is mentioned in
the Yu-ji Seung-nam 興地勝覽 as follows; “Kyung-ch’un Temple stands on
Poo-so Mountain, where there is pagoda of 13 stories with 12
assemblies of the Buddha pictured. The figures are most lifelike and
definite in every detail, and the skill and exactness with which
they are made have no equals in the world.
“Tradition says that Minster T’al-t’al of the
Mongols erected it to make the place where he wished prayer to be
made for himself. At that time Prince Chil-yung, Kang Yoong, 姜瀜 had
workers selected and sent from Peking and they built the pagoda. Up
to the present time, too, the pictures of Kang Yoong and T’al-t’al
are in the temple. On a hill to the east this special kind of stone
is to be found, called chim-hyang 沈香.”
The writer of the Encyclopaedia was Su Ku-jung
徐居正 a contemporary of Kim Soo-on and he says that already in his
time tradition had something to say regarding the pagoda in
P’ung-tuk. Now tradition does not speak in much less than a hundred
years, and so the Pagoda of Kyung-ch’un Temple was already old and
weather-beaten before the one in Seoul was erected in 1466. It is
evident therefore that the one in Seoul was made an exact copy of
the one in P’ung-tuk, which was recently taken to Tokyo and placed
there.
There are three forms of memorial towers known to
the East, the pagoda, the dagoba and the tope. The pagoda and the
tope commonly take the form of a tumulus, a mound of earth or
masonry. The dagoba is a heap that commemorates the relics of some
noted Buddhistic saint, without any temple or hall for the Buddha
being connected with it. The pagoda on the other hand, quoting from
the Century Dictionary “is a sacred tower usually more or less
pyramidal in outline, richly carved, painted or otherwise adorned,
and of several stories, connected or not with a temple. Such towers
were originally raised over relics of the Buddha, the bones of a
saint, etc., but they are now built chiefly as a work of merit on
the part of some pious person, or for the purpose of improving the
luck of the neighborhood.” [page 17]
The word pagoda comes from the Hindustani
“but-kadah,” but meaning image, and kadah temple. Chinese attempting
to give the sound rendered it by the characters peh, white; kuh,
bond; and t’a tower, peh-kuh-t’a or pagoda. (白骨塔).
This style of architecture, “pyramidal, richly
carved and ornamented” is Dravidian or Southern Indian. The story of
how it found its way across the inaccessible walls of the Himalaya
Mountains, through the vast continent of China, to this distant land
on the sea, would embrace the whole spiritual romance of the
Buddhistic faith. One stands in awe before the Buddha’s mighty
relics, of which the Pagoda is one, and tries in vain to measure the
depth of its influence on the Oriental soul.
The pagodas of Korea are built, without
exception, as far as I have been able to find, to cover the relics
or sa-ri of saints. These are said to be not the bones, but gems
that come forth from the head or brow of a true master of the
Buddhist faith.
That the results of deep study have to do with
the physique is something commonly accepted by the Oriental. A
deeply versed Taoist we are told, develops a halo that rises from
his head or returns to it again as to a place of abode. So these
sari are gems that grow in the brain or soul of the Buddhist and
when he is cremated they spring forth from the fires.
The Pagoda, then, was erected over the sa-ri of
Suk-ka Yu-rai, as I read from the inscription on the stone. Also the
Wun-gak Sutra was placed therein. This was the book that awakened in
the King a great desire for the Buddhist faith. Se-jo had murdered
his nephew Tan-jong, and his heart was in distress so he went to the
Buddha for relief, and the Wun-gak Book became his comfort and
solace. This Su-tra gave the name to the Temple and to the Pagoda,
and so it is of special interest in this connection. It is made up
of twelve questions and answers, the questions being asked by the
assembled Bodisats and the answers given by the Buddha.
Let me give you one of them as a sample.
“Question First:
The Moon-soo Sa-ri Bodisat arose among the many
disciples [page 18] assembled, bowed before the feet of Buddha,
turned three times round to the right, knelt, crossed his hands and
said; ‘Great and merciful, Highest of the High, I pray that in
behalf of this assembly and those gathered here You will tell us how
Yu-rai, at the first, learned to live the pure and holy life, also
how we Bodisats may, by means of the Mahayana Doctrine, win that
pureness of heart that will drive away evil, and save the races yet
unborn from falling into sin.’ When he had said this he fell to the
earth, repeating his prayer many times, over and over again.
“The Buddha made answer:
“‘Good it is, my son, that you have, in behalf of
those assembled, asked how Yu-rai lived the holy life; also how the
races yet to come may, by means of the Mahayana Doctrine, win the
perfect way, and not fall into sin. Listen while I tell you, and
while I speak into your ears.’
“The Moon-soo Bodisat, delighted to receive the
teaching, sat with all the assembled guests in deepest silence.
“‘Good child’ said he, ‘the High Buddha points to
the Gate of Tai-ta-ra-ni, which means Wun-gak, or Complete
Enlightenment. From this gate there flows forth purity and holiness,
true and unchanging; also the law by which one departs from anxiety
and death, and the law by which all defilement is put away. With
this I would teach the listening Bodisats.’
“‘The Law by which the Yu-rai came, finds itself
in the perfect Law of purity and enlightenment, the departure from
darkness and the entering into faith.’
“‘As to what I mean by Darkness, good child, it
is this! All living beings have come from nothingness into an
existence that experiences many falls. Deceived they go blindly on,
foolishly thinking that this natural body is their real self,
regarding its affinities and shadows as objects on which to rest the
mind. It is like the defective eye that sees flowers in mid-air, or
two moons in the sky. My dear child, there are no flowers in
mid-air, or two moons in the sky. Flowers in mid-air [page 19] are
seen by the diseased in mind only. Not alone are such deceived in
the shadow, but their nature is also deceived by the real flowers
themselves. Because of this defect the Wheel goes on with life and
death bound to it. This we call Darkness.
“‘My dear child, this that we call Lack of Light
is not anything that has form or can be seen. It is like things in a
dream, which, while the dream lasts, seem real, but when the waking
comes, are gone. These are indeed the mid-air flowers that vanish
from the sight. We cannot tell where they disappear to, nor how they
disappear, but the reason for it is that they are without being. So
all mortals who are born into life, know not whence they come, and
know not whither they go. Hence comes the Wheel with life and death
hanging thereto.
“‘My dear child, the one who enters the
Enlightened Way which is the origin of the Yu-rai, knows that
mid-air flowers have no being or existence, no body or soul, no
death or life, no origin or reason.
“‘Thought is an actuality and yet it is an unseen
and imperceptible thing, like Nothingness itself, and Nothingness is
the koong-wha-sang, 空花相 Flowers in Mid-air. One cannot say however
that there is not a mind that thinks. When once this mind that
thinks has rid itself of active thought then it can be said to have
attained to Cheung-gak Soo-soon, 淨覺隨順 Pure Enlightenment, Simplicity
of Action.
“‘Now, as to how this comes to pass, Nothingness pertains to mind
and cannot be influenced by change. Thus the hidden heart of Yu-rai
never increases, never decreases. Thinking and seeing have no part
in it. It is like the sphere of the world of the Buddha, rounded and
complete filling all the Ten Regions. This is called the origin of
the Pup-haing or the Buddha. Ye Bodisats, by means of this, and
through the Mahayana Faith are able to develop the heart of purity.
When mortals act according to the In-ji Pup-haing, they will never
fall into sin or evil.’
“At this time the All-Highest, desirous of making
the [page 20] thought clear, repeated what he had said. He added ‘Oh
Moon-soo Bodisat, all the Yu-rai from the beginning of the way, have
by means of knowledge awakened to this Lack of Light; they have
awakened to know that through Lack of Light men see flowers in
mid-air. Thus have they escaped the Wheel of transmigration, and
like the man who awakens from a dream to find it nothing, thus have
they seen the world. Once enlightened, they know this that fills all
the Ten Regions of the Universe. Once they enter the Faith of the
Buddha, attain to the Doctrine, and cease from Transmigration, they
find at the end Nothingness of Nothingness. The reason for this is
that the original nature of Yu-rai is final and complete. Give your
minds, oh Bodisats, to this truth and show that if mortal man
purifies himself thus he will never fall into sin.’”
This is only one of the questions and one of the
answers, but it will, perhaps, give an idea of the book that moved
the King to build the Pagoda.
On the Pagoda itself are marked twelve
Assemblies. These have no relation to the Twelve Assemblies seen in
the Wun-gak Sutra or to the questions asked and answered there. The
Assemblies carved on the Pagoda are named after famous Sutras or
Sacred Books that have to do with the wider explanation of the
Faith.

NAMES OF THE ASSEMBLIES.
I ― Neung-am Assembly 榜嚴會. This name comes from
that of a famous Sutra that was translated into Chinese in 1312 A.D.
When this original assembly was held 28 bodisats gathered and
listened to an explanation of the seven stages passed in the journey
of the soul.
II ― Pup-hwa Assembly 法華會. This likens the law of
the Buddha to the lotus that comes forth from the miry earth and
blooms a beautiful flower. Of three special stages in the heavenly
way, this assembly stands for the highest attainment in the
spiritual life.
III ― Ryong-wha Assembly 龍華會. This assembly teaches [page 21]
that the Miruk Buddha will have charge of the final kalpa, or age to
come.
IV ― Yak-sa Assembly 藥師會. This assembly praises
the virtue of the Yak-sa, and tells how he awakened to the Faith and
became a Buddha.
V ― Ta-bo Assembly 多寶會. In this assembly the
Ta-bo Buddha tells by question and answer how he came to a knowledge
of the Truth.
VI ― Mi-ta Assembly 彌陀會. This tells of Amida
Buddha, the eternal one, who had no beginning and no end. He was
before Sa-ka-mo-ni.
VII ― So-jai Assembly 消灾會. In this assembly
appears the Ta-ran Buddha. He tells how evils shall be done away
with and blessing secured.
VIII ― Wha-eum Assembly 華嚴會. This assembly
tells how the sunlight touches first the highest peaks of the hills,
and later those lower. It suggests the great ones who first know and
understand. All the Bodisats and the angels attend this assembly,
and eight armies of dragons accompany them as well.
IX ― San-se-pool Assembly 三世佛會. At this
meeting the Buddhas of the past, present, and the future, all
assemble.
X ― Chun-tan Su-sang Assembly 栴檀殊像. Su-ka-yu-rai
ascended to heaven from the land of Oo-jun. After his departure a
great desire to see him once more possessed his disciples, so the
king of Oo-jin had an image made out of Chin-tai wood. From this
time on, images of the Buddha appeared. After a long time Su-ka
Yu-rai came back to earth at which time the image became a living
Buddha, and the two walked side by side. Crowds came to bow, but
they could not tell which was the Buddha and which was the image.
This is the assembly that took place at the time.
XI ― Wun-gak Assembly 圓覺會. This assembly met to
ascertain the requirements of Complete Enlightenment. The answer
was: First to keep the commandments, and second to keep the heart
pure. (This is the assembly told of in the Sutra that was the means
of the erection of the Pagoda.) [page 22]
XII ― Ryong-san Assembly 靈山會. In the Spirit
Mountain represented here, Su-ka Yu-rai spent much of his life. He
discusses with his disciples the three stages of the Buddha’s
career.
Above these Assembly names on the south side of
the Pagoda is seen still another small tablet from which the
characters have been effaced, but judging from what still remains it
seems to have been the name Wun-gak t’ap, the Wun-gak Pagoda or
Tower of Perfect Enlightenment.
1-The Pagoda was therefore built in 1464-1466
A.D.
2-The builder was King Se-jo who reigned from
1456 to 1468, and the workmen were all Koreans.
3-The form of it was modelled after the Pagoda in
P’ung-tuk County, which had already been standing nearly a hundred
years, and had been built by Chinese workmen. There is no evidence
that this pagoda had ever been brought from Peking though it finds
its final resting place now in Tokyo.
4-It was built to commemorate the excellence of
the Wun-gak Sutra from which it takes its name.
5-It is by far the most interesting Buddhist
monument in Korea.